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PROPHET MUHAMMAD

S.A.W.

Majlis Ugama Islam Singapura(Islamic Religious Council of Singapore)

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1. !e Praised One!e name Muhammad means ‘the one who is praised exceedingly.’

2. !e Story Behind His Name!e books of Sirah mention that the Prophet s.a.w. was named by his grandfather, Abdul Muttalib. When Abdul Muttalib was asked why he named his grandchild and name unknown by his relatives and the people, he responded, “I hope that he will be the one who is praised in the heavens and earth”.

3. His lineage Muhammad bin Abdullah bin Abdul Muttalib (Syaibah) bin Hasyim (Amr) bin Abd Manaf (Al-Mughirah) Bin Qusay (Zayd) bin Kilab bin Murrah bin Ka’ab bin Lu’ay bin Ghalib bin Fakhr (Quraish) bin Malik bin An-Nadr (Qays) bin Kinanah bin Khuzaymah bin Mudrikah (Amir) bin Ilyas bin Mudar bin Ma’ad bin Adnan. – "#$%$ &'($#)%

Chapter I

Knowing our prophet – excerpts From ‘as-Shamaail al-Muhammadiyyah”

Lessons from the life of PROPHET MUHAMMAD S.A.W.2

the physical Description and Beauty of the prophet

Ali r.a. described the noble features of the Prophet s.a.w.:

“!e Messenger of Allah s.a.w. was neither very tall nor very short, but of a medium stature amongst his people. His hair was neither very curly nor very straight, but had a slight wave in it. He did not have a big body or a round face, but his blessed face was slightly round. His complexion was white with redness in it. His blessed eyes were extremely black. His eyelashes were long. !e joints of the body were large, as was the portion between the two shoulders broad and fully "eshed. He has no excessive hair on his body. He had a thin line of hair running from the chest to the navel. His hands and feet were fully "eshed. When he walked, he lifted his legs with vigor, as if he were descending to a low lying place. When he addressed a person he turned his whole body towards that person. !e Seal of Prophethood was situated between his shoulders. He was the last of all prophets. He was the most generous and the most truthful. He was the most kind-hearted and came from a most noble family. Any person who saw him suddenly would become awe-inspired. Anyone who describes his noble features can only say, “I have never seen anyone like the Messenger of Allah, not before him, not after him.” – "$#*#’%+ #,-,%)*%-$%

Jabir r.a. said:

“I once saw the Messenger of Allah s.a.w. on the night of a full moon. On that night, he wore red clothing. At times I looked at the full moon and at times at the Messenger of Allah. Ultimately I came to the conclusion that the Messenger of Allah was more handsome, beautiful and more radiant than the full moon.” – "$#*#’%+ #,-,%)*%-$%

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the etiquette of the prophet

1. !e Way !e Prophet Walks

Abu Hurayrah r.a. said:

“I did not see anyone walk faster than the Messenger of Allah. It was as if the earth folded for him. A few moments ago he would be here and then there. We found it di#cult to keep pace when we walked with him, and he walked at his normal pace.” – "$#*#’%+ #,-,%)*%-$%

2. !e Eating and Drinking of the Prophet

“!e son of Adam does not $ll any vessel worse than his stomach. It is su#cient for the son of Adam to eat a few mouthfuls to keep him going. If he must do that (to $ll his stomach), then let him $ll one third with food, one third with drink and one third with air.” – "$#*#’%+ #,-,%)*%-$%

“Allah’s Messenger s.a.w. took hold of my hand one day (and led me) to his residence. !ere was presented to him some pieces of bread, whereupon he said: Is there no condiment? !ey (the members of his household) said: No, except some vinegar. He (the Holy Prophet) said: Vinegar is a good condiment. Jabir said: I have always loved vinegar since I heard it from Allah’s Apostle s.a.w. Talhah said: I have always loved vinegar since I heard about it from Jabir.” – "#$%$ *'"+%*

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3. !e Speech of the Prophet

‘Aishah r.a. related:

“!e speech of Allah’s Messenger was not quick and continuous as that of yours. He spoke clearly, word for word. A person sitting in his company remembered what he said.” – "$#*#’%+ #,-,%)*%-$%

‘Aishah narrated:

“A group of Jews entered upon the Prophet and said, ‘As-Samu Alaikum’ (i.e death be upon you). I understood it and said, ‘Wa-Alaikum As-Samu wal-la’an’ (i.e death and the curse of Allah be upon you). Allah’s Apostle said, ‘Be calm, O ‘Aishah! Allah love that one should be kind and lenient in all matters.’ I said, ‘O Allah Apostle! Haven’t you heard what they (the Jews) have said?’ Allah’s Apostle said, ‘I have (already) said (to them) “And upon you!”. – "#$%$ &'($#)%

4. !e Smiling, Laughing and Jesting of the Prophet

Abdullah bin Harith r.a. reports:

”I did not see anyone who smiled more than the Messenger of Allah”. – "$#*#’%+ #,-,%)*%-$%

Abdullah bin Harith r.a. related,

“!e laugh of Allah’s Messenger was but a smile.” – "$#*#’%+ #,-,%)*%-$%

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Abu Hurayrah r.a. reports:

“!e Sahabah asked, ‘O Messenger of Allah, you joke with us?’ !e Messenger of Allah replied, ‘Yes but only in truth’.” – "$#*#’%+ #,-,%)*%-$%

Hasan Al-Basri said:

“An old woman came to the Messenger of Allah and made a request, ‘O Messenger of Allah, make dua that Allah grants me entrance into Jannah.’ !e Messenger of Allah replied, ‘O mother, an old woman cannot enter Jannah.’ !e woman began crying and started to leave. !e Messenger of Allah said, ‘Say to the woman that one will not enter in a state of an old age, but Allah will make all women of Jannah young and playful ’”. – "$#*#’%+ #,-,%)*%-$%

5. !e Devout Worship of the Prophet

Al-Mughirah bin Shu’bah r.a. reports:

“!e Messenger of Allah performed such lengthy night prayers, that his blessed legs would become swollen. !e companions said, ‘You undergo such strife, when Allah has forgiven your past and future sins?’ He responded, ‘Should I not be a grateful servant?’” – "$#*#’%+ #,-,%)*%-$%

Hudhayfah bin al-Yaman r.a. narrated:

“I prayed the night prayer with the Prophet one night, and he read Al-Baqarah, Al-Nisaa’ and Ali-‘Imran.” (In another wording, he added Al-Maa’idah and Al-An’aam, but he was unsure of the order). – "$#*#’%+ #,-,%)*%-$%



Aishah r.a. reported:

“!e Messenger of Allah s.a.w. used to perform eleven raka’ah (of Tahajjud) prayers at night. He s.a.w. would prostrate so long as one of you might recite $fty ayat (of the Quran). !ereafter, he would perform two raka’ah before Fajr prayers and would lie down on his right side till the Muadzhin would come and inform him about the time of (Fajr) prayer.” – "#$%$ &'($#)%

6. !e Sleeping of the Prophet

Abu Qatadah r.a. narrates:

“If Allah’s Messenger s.a.w. slept during the night, he slept on his right side. If he was only able to sleep a short while, he would raise his right arm and then sleep on it.” – "$#*#’%+ #,-,%)*%-$%

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Introduction

Prophet Muhammad s.a.w is sent as a mercy to humankind.. Allah s.w.t had sent him as a gift to humanity. He was the embodiment of the Quranic message and manifests the values as enunciated in the Quran through his physical actions.

He informed us that he was sent for the perfection of practicing virtue, morality and manners/. Allah has granted a special form of guidance for humankind from the beginning of our creations, by

1 “And We have not sent you except as a mercy to mankind” (Al-Anbiya’, 21:107)2 One of the most well-known Hadith: “I (Muhammad PBUH) have been sent to perfect noble manners” (Reported by Ahmad and others).

Chapter I I

harnessing the Legacy of Our prophet



granting us Prophets and Messengers chosen among us to provide continuous guidance for us to lead successful lives in this world, and to achieve eternal victory in the hereafter. He mentioned, “Get you down all from here; and if, as is sure, there comes to you guidance from Me, whosoever follows guidance, on them shall be no fear, nor shall they grieve.” 0

Prophet Muhammad s.a.w is the last in the chain of Prophethood to receive the 1nal guidance by Allah s.w.t. !e 1nal guidance bestowed upon Prophet Muhammad s.a.w is meant to be an eternal guidance for humanity, and its relevance and applicability should last until the end of time. We inherit this eternal guidance in the form of al-Quran and the Sunnah of the Prophet s.a.w. !e Prophet had mentioned that, “I left you two things that you will never go astray, if you hold tightly to them, they are, the Book of Allah (Kitabullah) and the Sunnah of His messenger (Sunnah al-Rasul)” 2. !e foundational principles of the Quran and the Sunnah are timeless and remain relevant to be applied in any given geographical locality and socio-cultural context.

!e life of the Prophet demonstrates a remarkable example that should propelled us to strive in emulating his virtues and continuing his footsteps of promoting humanity. He was a 1gure that we could all relate to; he was a father, a husband, a friend, a statesman, a commander-in-chief, a spiritual leader and many other astonishing roles that he had successfully performed. !e Quran described that “Indeed in the Messenger of Allah you have the perfect example to follow.” 3

3 Al-Baqarah:384 Hadith reported by Imam Al-Hakim5 Al-Ahzab: 21

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Indeed, Prophet’s life exhibit virtuous traits that can be enlivened in today’s socio-cultural context. His life was full of unparalleled challenges. His personal life illustrates extraordinary examples of being resilience in facing with life most di4cult challenges. He was born a without a father by his side, orphaned in his childhood years, and had witnessed many bereaved passing of his loved ones, from his beloved grandfather, uncle, wife to his children. His early days of Prophethood marked a largely hostile reception to his message; he was rejected and oppressed by the society that he had contributed tremendously.

He de1ed all the obstacles lay down before him, with his enduring spirit of resilience and patience which eventually led to a successful quest. His intellectual capability and strong determination enabled him to successfully establish a prosperous nation in cosmopolitan Medina. Due rights are given to all members of the communities, from Muslims to Jews, Christians and the Pagans. His message of justice, humanity and knowledge had led to a paradigm shift in the Arabian Peninsula, turning the Peninsula into one of the most respected civilizations in human history.

In today’s globalising world, as we faced with unprecedented challenges, let us to turn to the Prophet’s life and re5ect its meanings on how best can we emulate his virtuous traits to lead successful life in this world. !e modern challenges we face today are not entirely new phenomenon. !e issues of human dignity, inequality, knowledge acquisition, religious and racial cleavages are constantly being raised in our contemporary.

!e Prophet s.a.w had laid down the fundamental values that should guide humanity in addressing these. His life as a holistic person (Insan al-Kamil) had illustrated many lessons that we can extract in dealing with modern challenges, as we strive to remain faithful to the essence of his message.

Chapter 2: Harnessing Legacy of Our Prophet


Knowledge and humility

!e 1rst revelation that Allah s.w.t revealed to Prophet Muhammad s.a.w was the commandment for his people to seek knowledge, through the spirit of Iqra’ (reading). !is set the foundational basis of the Prophetic message to humanity. !e importance of knowledge is clearly expounded by the Prophet. !is promotion of knowledge for all humankind had enlightened humanity from the ignorance of the Dark Ages.

Seeking knowledge is one of the major commandments of Prophet Muhammad s.a.w. He proclaimed, “Seeking knowledge is obligatory for every Muslim”.6 For this, one of his salient messages to the people of Mecca was the accessibility of knowledge to all members of the community. He propagated the idea of egalitarianism in seeking knowledge, and that every individual should be given the rights to be educated.

!is profound message set the tone for his mission, encouraging more people to be more interested in the faith of Islam. He had opened the door of knowledge to everyone, as they were denied their rights of education in the era of Jahiliyya. Only members of the aristocrats were given the chance to receive education, but Prophet Muhammad s.a.w made education opened to all.

!e concept of knowledge as expounded by the Prophet should bring us closer to our Creator (Malik), the ultimate Educator (Rabb). !e message of the 1rst revelation related to us by the Prophet taught that reading is an essential dimension of knowledge. With deep knowledge, we will be able to attain deep faith. It is thus paramount for every Muslim to continue and strives to acquire knowledge, so we can be the best of community created by Allah s.w.t. Knowledge

6 Hadith reported by Imam Baihaqi

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is indeed the tool bestowed by Allah, !e Most Knowing for us to utilize and lead successful life.

!e Quran that we inherited from the Prophet clearly expressed various form of knowledge. It is an everlasting miracle to humankind with vast contents of di7erent knowledge that are bene1cial for the humanity in di7erent eons of time. !e Quran clearly made a distinction between a learned person and ignorance. Allah says: “Say are those equal those who know and those who do not know. It is those who are endued with understanding that receive admonition”.8

As human beings continue our quest for knowledge, the Prophet s.a.w had reminded us not to be arrogance with the knowledge that we have acquired. Intellectual humility is the way of the Prophet, while intellectual arrogance is the path of satan. It was because of arrogance, Iblis had de1ed Allah’s order, as he thinks he was the best of God’s creations, and he should not be subjected to prostrate to a being he considered to be of lesser status than he is. His arrogance led to the evil paths. Arrogance had led to self-destructions, as demonstrated in history of humankind, from Pharoah, Qarun to Abu Lahab. Evidently, arrogance is one step closer to disbelieving (kufr).

!e same applies to intellectual arrogance, as we increase our knowledge, we should be more humble beings of Allah, as we know and realize there are many other knowledge out there that are still far beyond our reach. We should read to get knowledge, but not to worship knowledge. !e Prophet s.a.w had demonstrated to us, being a Prophet himself that receive guidance and revelation from God, he still maintained his humility towards others. His consultative nature of seeking views from his companions clearly demonstrates his humility.

7 Az-Zumar: 9



!is can witnessed in many of his life stories. One the many episodes that highlight this aspect of his humility can be drawn in the Battle of Uhud. Prior to military mission to safeguard Medina from being attacked, the Prophet had sought the views of his companions, in planning the military strategy. He was inclined to stay in Medina and attack the enemies when they reach the Medinan soil.

Nevertheless, many of his companions had a di7erent thought and suggested for them to go out at the border instead. As many were more inclined to the latter’s suggestion the Prophet s.a.w decided to go with the views of the majority, forgoing his own inclination. In the Battle of Khandaq, the Prophet hadsought the view of a Persian by the name of Salman, who was formerly a slave, and recently freed. He had suggested for them to dig trenches around Medina to prevent the enemies from moving over to attack Medina. !e Prophet agreed with Salman’s initiative, as that was the war strategy adopted by the Persian. Clearly, these two episodes showed how the Prophet s.a.w maintained his intellectual humility, by rendering his ears to other, and opened his mind for others to share their knowledge, and for him to learn new things from the other people.

His humility is extended beyond the domain of knowledge. He was a leader that never showed any form of arrogance and always led humbly. His life story taught us that we should aspire to be an ummah that exhibit humility in all aspects of our lives, as can be seen in his attire, foods, mannerisms and even his treatment towards other human beings.

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preservation and Upliftment of human Dignity

In a society that disregards human dignity, the Prophet s.a.w had championed the preservation and upliftment of human dignity. !is becomes an important aspect of his preaching (da’wah) to the Meccan Quraish where aristocracy had created an imbalance social system with the absence of liberty, freedom and equality of human beings.

Slavery was rampant, women were denied any rights, female infanticides were widespread and men of prowess were bestowed with excessive control and authority. !e coming of Islam in the Arabia set a precedent, where women were bestowed with rights of their own, and they are not the property of anyone, neither their father nor their husband.

At the same time it also acknowledged the di7erent belief systems of others, where nobody was forced to accept the religion. When Islam had 5ourished in Medina and the Prophet was able to establish a harmonious state, these principles of human rights were put into its practical form. Evidently, the Prophet s.a.w had advocated this proclamation of rights and put it into practice few hundred years before the West were enlightened with the idea of human rights. !e Magna Carta of United Kingdom, which was claimed to be one of the earliest document detailing basic human rights were only drawn few hundred years after Islam had clearly postulate the idea of human dignity and fundamental rights of human beings.

!e maintenance and establishment of justice (‘adl) became the focal point of the Prophetic mission. Obliteration of injustices (zulm) became his struggle as a just society will lead to a harmonious and victorious nation. Justice becomes the condition for the objective of the Islamic faith. !e Prophet had taught that justice



should be applied without fear or favor. He mentioned, “I swear by God, if Fatimah should steal, I would have her hand cut o% ” 9. He also proclaimed that “Verily I will be miserable if I did not act justly.” :

!e Prophet s.a.w also advocated the concept of fairness and equality before the law for all human beings. He taught us that indeed all human beings are created equal in the sights of Allah. In his 1nal sermon, he mentioned that “All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety and good action.” .; He taught us that all lives are equal, and that they are sacrosanct that should be protected and preserved.

Similarly, the idea of equality of human beings also forbids exploitation of others, including properties. In his 1nal sermon, the Prophet proclaimed that, “your lives and properties are forbidden to one another till you meet your Lord on the Day of Resurrection” ... In protecting the sanctity of life, he also extends this to people who share di7erent beliefs than Islam. !e Prophet brought this commandment of protecting life a step higher when he warned that: “Whoever killed a Mu’ahid (a person who is granted the pledge of protection by the Muslims) shall not smell the fragrance of Paradise though its fragrance can be smelt at a distance of forty years (of traveling).” ./

He also uplifts the status of women, where they should be accorded with respective rights. In the same sermon, he mentioned

8 Hadith reported by Imam Bukhari9 Hadith reported by Imam Bukhari10 Hadith reported by Imam Muslim 11 Hadith reported by Imam Muslim12 Hadith reported by Imam Bukhari

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“Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with any one of whom you do not approve, as well as never to be unchaste.” .0

peaceful Co-existence

Peaceful co-existence is one of the key fundamentals in ensuring religious stability and harmonious living. It is indeed one of the most important teachings of Prophet Muhammad s.a.w. !e endeavor for harmony has been expounded clearly throughout the Prophet’s life. Appreciating di7erences and solidify inter-faith relationships among the teachings of Prophet Muhammad s.a.w.

One of the early interactions between Muslims and Non-Muslims was established in Abyssinia (present day Ethiopia) during Prophet Muhammad days as stated in Sirah Ibn Hisham. As the Muslims faced prosecutions in Makkah, the Prophet s.a.w. encouraged his followers to immigrate to Abyssinia which was ruled by a Christian King, known as !e Negus or Najasyi. Negus was trusted by the Prophet as a just ruler and he was con1dent that the Muslims will be treated justly and kindly in the Abyssinia.

!is episode showed that they recognize the di7erences and diversity of beliefs. Despite the di7erences between the two texts, they shared the same values of justice and respect. !e brotherhood of humanity was built by the early generations of Muslims. !e relationship was built on the basis of mutual respect and trust.

!e Prophet s.a.w. was indeed an ultimate role model of equity toward those who did not share his faith. Once a funeral procession

13 Hadith reported by Imam Muslim



passed by the Prophet s.a.w. in Madinah, he stood up to show his respect for the deceased. When he was informed that this was a Jew’s funeral, the Prophet responded, “Was this not a human soul?” .2

!e ‘Charter of Medina’ (Sahifah Madinah) on the other hand demonstrates how the Prophet had accord recognition of diverse a4liations and did not demand any conversion. !e Document clearly highlights “the principles of justice, equality, and equal dignity for all the signatories, whether Jewish or Muslim, Medina natives or immigrants from Mecca, Aws, or Khazraj.” .3

Lessons from the Prophet’s life have outlined ways for us to live and thrive in a plural society. !e Prophet had taught us the concept of knowing one other (ta’aruf), co-existence (ta’ayusy) and co-operation (ta’awun).

14 Hadith reported by Imam Bukhari15 Tariq Ramadan. !e Messenger: !e Meanings of the Life of Muhammad (London: Allen Lane: 2007), p.88

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Excerpts from “In the Footsteps of the 8ZWXPM\º�Ja�<IZQY�:IUILIV

Reflection on The Prophet’s Life Excerpts from “In the Footsteps of the Prophet”

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To Be Religiously ResilientThrough A Profound Relationship with The Creator

The Prophet Muhammad (peace be upon him) hated to let his Companionsnurture a pointless feeling of guilt. He kept telling them that they must

never stop conversing with the One, the Most Kind, the Most Merciful, who welcomes everyone in His grace and benevolence and who loves the sincerity of hearts that regret their misdeeds and return to Him. This is the profoundmeaning of at-tawbah, offeff red to everyone: sincerely returning to God after a slip, a mistake, a sin. God loves that sincere return to Him and He forgivesand purifies. The Prophet himself exemplified that in many circumstances.(pg 113)

The Prophet went to the town of TaifTT and spoke to the leaders of the Thaqif tribe, hoping that they would hear the message of Islam and agree to

protect the Muslims from their enemies. He met with a very cold reception, however,r and the chiefs mocked his claim to be a prophet. Alone, having found no protection among his fellow human beings, he turned toward the One and prayed:

“O God, to YouYY alone I complain of my weakness, the meagerness of my resources and my insignificance before men. O Most Merciful of the Merciful, YouYY are the Lord of the weak and YouYY are my Lord [Rabb, “Educator”]. Into whose hands doYouYY entrust me? ToTT some remote stranger who will ill-treat me?Or to an enemy to whom YouYY have granted authority over my affairs?ff I harbor no fear so long as YouYY are not angry with me.YetYY YourYY gracious support would open a broader way and a wider horizon for me! I seek refuge in the light of Your face, by YYwhich all darkness is illuminated and the things of this worldand the next are set aright, so that I do not incur YourYY anger and am not touched by YourYY wrath. Nevertheless, it is Your YYprerogative to admonish as long as YouYY are not satisfied. There is no power nor strength but in You.” (YY pgs. 68- 69)

The Prophet Muhammad (peace be upon him) remained mindful to the smalldetails of life and of the expectations of those around him, constantly

allying rigor and the generosity of fraternity and forgiveness. His Companions


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To Be Religiously ResilientThrough A Profound Relationship with The Creator

The Prophet Muhammad (peace be upon him) hated to let his Companionsnurture a pointless feeling of guilt. He kept telling them that they must

never stop conversing with the One, the Most Kind, the Most Merciful, who welcomes everyone in His grace and benevolence and who loves the sincerity of hearts that regret their misdeeds and return to Him. This is the profoundmeaning of at-tawbah, offeff red to everyone: sincerely returning to God after a slip, a mistake, a sin. God loves that sincere return to Him and He forgivesand purifies. The Prophet himself exemplified that in many circumstances.(pg 113)

The Prophet went to the town of TaifTT and spoke to the leaders of the Thaqif tribe, hoping that they would hear the message of Islam and agree to

protect the Muslims from their enemies. He met with a very cold reception, however,r and the chiefs mocked his claim to be a prophet. Alone, having found no protection among his fellow human beings, he turned toward the One and prayed:

“O God, to YouYY alone I complain of my weakness, the meagerness of my resources and my insignificance before men. O Most Merciful of the Merciful, YouYY are the Lord of the weak and YouYY are my Lord [Rabb, “Educator”]. Into whose hands doYouYY entrust me? ToTT some remote stranger who will ill-treat me?Or to an enemy to whom YouYY have granted authority over my affairs?ff I harbor no fear so long as YouYY are not angry with me.YetYY YourYY gracious support would open a broader way and a wider horizon for me! I seek refuge in the light of Your face, by YYwhich all darkness is illuminated and the things of this worldand the next are set aright, so that I do not incur YourYY anger and am not touched by YourYY wrath. Nevertheless, it is Your YYprerogative to admonish as long as YouYY are not satisfied. There is no power nor strength but in You.” (YY pgs. 68- 69)

The Prophet Muhammad (peace be upon him) remained mindful to the smalldetails of life and of the expectations of those around him, constantly

allying rigor and the generosity of fraternity and forgiveness. His Companions

4

and his wives saw him pray for hours during the night, away from the others, alone with the whispered prayers and invocations that nurtured his dialogue with the One. Aishah, his wife, was impressed and surprised: “Don’t you take on too much [worship] while God has already forgiven all your past andfuture sins?” The Prophet answered: “How could I but be a thankful servant?”He did not demand of his Companions the worship, fasting, and meditations that he exacted of himself. (pg 111)

To Be Religiously ResilientThrough A Loving Relationship with Others

In order to tighten the bonds between Muslims, and in particular between those Muslims who were from Medina (the Ansar) and those who had

emigrated from Mecca (the Muhajirun), the Prophet decided to set up a formal pact of brotherhood (al-muakhah) between the Muslims. This meant that each Muhajir was bound by a pact to an Ansar,r who was to help him settle down,share his belongings with him, and enable him to live in Medina in the best possible circumstances.

This pact was to provide the new Muslim community settled in Medina withparticular strength and unitytt .yy Extremely deep relationships were created betwtt eenbelievers who were later to attest to the intensity of their mutual love in God.

Those bonds constituted the Muslim community’s spiritual and socialstrength, and in this lay the secret of their success before God and amongmen: faith in God, love for parents, fraternity among people, and ethics at the service of the universe and of all beings. (pgs 92-93)

When the Prophet was at home or in public and his daughter came to him or entered the room, he would stand up and greet her,r publicly

showing her great respect and tenderness. Both the peopled of Medina and the Meccans were surprised at this behavior toward a daughter,r who in their respective customs did not usually receive such treatment. The Prophet would kiss his daughter,r talk to her,r confide in her,r and have her sit by hisside, without paying attention to the remarks or even the criticisms that hisbehavior could give rise to.


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One of them, al-Aqra ibn Habis, expressed his shock and said: “I have ten children and I have never kissed any one of them!” The Prophet answered: “He who is not generous [loving, benevolent], God is not generous [loving, benevolent] to him.” (pg 118)

The Messenger (peace be upon him) loved children, with their innocence,gentleness, and ability to be present in the moment. Close to God, close

to his own heart, he remained attentive to those who primarily understoodthe heart’s language. He kissed them, carried them on his shoulders, andplayed with them, reaching toward their innocence, which is in its essence the expression of a permanent prayer to God.

The Messenger,r moreover,r drew from children his sense of play and innocence;from them he learned to look at people and the world around him with wonder. From watching children experience beauty he also more fully developed his sense of aesthetics: in front of beauty,yy he wept, he was moved, he sometimessobbed, and he was often filled with well-being by the poetic musicality of a phrase or by the spiritual call of a verse offeff red by the Most Generous, the Infinitely Beautiful. (pg 213-214)

To Be Inclusive

The Prophet Muhammad (peace be upon him) came to humankind with a message of faith, ethics, and hope, in which the One reminds all people of

His presence, His requirements, and the final Day of Return and Encounter. Though the Prophet Muhammad (peace be upon him) came with this message,throughout his life he kept listening to women, children, men, slaves, rich, and poor,r as well as outcasts. He listened to, welcomed, and comforted them. (pg 214)

The Prophet Muhammad (peace be upon him) had always retained very strong ties with the members of diffeff rent clans and with this kin who had

not accepted Islam.

It was a similar attitude of trust that had made it possible for Muslim to emigrate to Abyssinia, under protection of a king whom the Prophet trusted


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One of them, al-Aqra ibn Habis, expressed his shock and said: “I have ten children and I have never kissed any one of them!” The Prophet answered: “He who is not generous [loving, benevolent], God is not generous [loving, benevolent] to him.” (pg 118)

The Messenger (peace be upon him) loved children, with their innocence,gentleness, and ability to be present in the moment. Close to God, close

to his own heart, he remained attentive to those who primarily understoodthe heart’s language. He kissed them, carried them on his shoulders, andplayed with them, reaching toward their innocence, which is in its essence the expression of a permanent prayer to God.

The Messenger,r moreover,r drew from children his sense of play and innocence;from them he learned to look at people and the world around him with wonder. From watching children experience beauty he also more fully developed his sense of aesthetics: in front of beauty,yy he wept, he was moved, he sometimessobbed, and he was often filled with well-being by the poetic musicality of a phrase or by the spiritual call of a verse offeff red by the Most Generous, the Infinitely Beautiful. (pg 213-214)

To Be Inclusive

The Prophet Muhammad (peace be upon him) came to humankind with a message of faith, ethics, and hope, in which the One reminds all people of

His presence, His requirements, and the final Day of Return and Encounter. Though the Prophet Muhammad (peace be upon him) came with this message,throughout his life he kept listening to women, children, men, slaves, rich, and poor,r as well as outcasts. He listened to, welcomed, and comforted them. (pg 214)

The Prophet Muhammad (peace be upon him) had always retained very strong ties with the members of diffeff rent clans and with this kin who had

not accepted Islam.

It was a similar attitude of trust that had made it possible for Muslim to emigrate to Abyssinia, under protection of a king whom the Prophet trusted

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even though he was not a Muslim. This attitude is to be found throughout the Prophet’s life: he established his relationships in the name of trust andthe respect of principles, and not exclusively on the basis of similar religious affiliation. His Companions had understood this as well, and they did not hesitate to develop solid ties with non-Muslims in the name of kinship or friendship, on the basis of mutual respect and trust, even in perilous situations. (pgs. 76-77)77

The Prophet Muhammad (peace be upon him) kept distinguishing between situations and the people involved in them, and he showed the utmost

respect toward individuals and their beliefs. For many years, a young Jew was his companion and followed him everywhere, for he loved the Prophet’s company.yy The Prophet never asked him to abandon his faith. Eventually the boy fell seriously ill, and on his deathbed he asked his father to allow him to embrace Islam, but during all his time by the Prophet’s side he had remainedwhat he was and enjoyed the Prophet’s love and regard. (pg 90)

To Be Contributive

AnumberAA of new converts to Islam who had no home and often nothing to eat had settled aAA round the mosque, near the Prophet’s dwelling.

The Prophet was most concerned by their situation and showed them continuous solidarity.yy He would listen to them, answer their questions, andlook after their needs.

The faithful felt that he saw,ww respected, understood, and loved them. Indeed, he did love them, and he told them so. Moreover,r he advised them to remember to tell one another of their mutual love: “When someone loves their brother [or sister] let them tell them that they love them.” He once took young Muadhibn Jabal by the hand and whispered: “O Muadh, by God, I love you. And Iadvise you, O Muadh, never to forget to say,yy after each ritual prayer: “O God, help me remember You, thankYY You, and perfect my worship ofYY You.” (YY pg 114)


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The Prophet granted his forgiveness to all the women and men who cameto him or to a Companion. WahshiWW ibn Harb, who had killed Hamzah,

was also forgiven.

When Ikrimah ibn Abi Jahl came to the Prophet, the latter warned his Companions: “Ikrimah, Abu Jahl’s son, is coming to you as a believer. Do not insult his father,r for insulting the dead hurts the living without reaching the dead.” He thus reminded them not only to forgive but also to always remember that nobody can be held responsible for someone else’s mistakes,not even their father’s. (pg 178)

The Prophet himself was a model of equity toward those who did not share his faith. Through all the years of his mission, he had continued to receive

important deposits from non-Muslims traders who went on dealing with him and wholly trusted him.

On the eve of his departure for Medina, the Prophet Muhammad (peace be upon him) asked Ali to give back one by one to their respective owners the deposits he still held; he scrupulously applied the principles of honesty andjustice that Islam had taught him, whomever he dealt with, be they Muslimsor non-Muslims. (pg 77)77

To Be Adaptive

The Prophet’s first words on arriving at Quba informed the Muslims of their basic responsibilities: “Spread peace [salam], feed the hungry, yy

honor kinship ties, pray while people sleep, you shall enter paradise in peace [bisalam].” The two references to peace, at the beginning and at the end of his address, point to how the Prophet wished his Companions to understand their settlement in their new city.yy Caring for the poor and honoring kinship ties appear as reminders of the ethical basis of the Muslim presence, which each believer must pledge to permanently respect. (pgs. 87-88)

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To Be Progressive

Absolutely everything in his life was an instrument of renewal andtransformation, from the slightest detail to the greatest events. (pg 214)

Throughout his mission the Prophet sought his Companions’ advice,encouraging them to express their opinions and paying them careful

attention. He would often ask questions on various subjects and give the answers only after his Companions had thought by themselves and expresseddiffeff rent conjectures.

For example, he once said: “A strong man is not a man who overcomes his enemy!” The Companions mulled this over among themselves, then askedhim: “Then who is a strong man?” The Prophet surprised his audience andled them to a deeper understanding of the question with his answer: “A strong man is a man who controls himself when he is angry!” (pg 102)

Both by asking questions and by formulating paradoxical or seemingly contradictory statements, the Prophet stimulated his Companions’ critical

sense and their ability to go beyond mere blind obedience or mechanical,mind-destroying imitation. This method developed the intellectual capacitiesnecessary for consultations to be effective. (ff pg 103)

He had listened to women in is society,yy who often experienced denial of their rights, exclusion, and ill-treatment. Revelation recalls this listening

and this accessibility: “God has indeed heard the statement of the womanwho pleads with you concerning her husband and carries her complaint to God. And God hears the argument between both of you. For God hears and sees [all things].” Similarly,yy he listened to a woman who wanted to divorceher husband because she did not like him anymore; he heard her,r looked into the matter,r and separated them. He also received another woman whocomplained that her father had married her offff without asking for her opinion; he was ready to separate her and husband, but she informed him that she wasactually satisfied with her father’s choice but wanted to make it known “to fathers” that “this was not their decision” and that they could not act in sucha way without seeking their daughter’s consent. (pg 213)

Majlis Ugama Islam Singapura(Islamic Religious Council of Singapore)

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